Psalm 81 (80):1Meaning & Commentary from the Church Fathers

Additionally, we note trampling, crushing, and the burden in the press; through this, oil discreetly flows into the vat, while the dregs visibly spill out into the streets. Observe this marvelous sight closely, for God continuously reveals to us joy-filled wonders, unlike the folly of mere entertainment. This speaks of the dregs, and this of the oil.

When blasphemers loudly declare their contempt and bemoan the calamities of Christian times, they neglect the truth that this proclamation is an age-old saying. While they once claimed that God withholds rain, they now assert He gives it, attributing both to Christians. They falsely pride themselves in making these claims, neglecting prayer in favor of self-importance. Thus, when they speak disdainfully, boasting without fear, do not let them unsettle you. If the pressure is intense, strive to be like the oil. Let the dregs of ignorance be insolent, and within your heart, where God observes the hidden, pour them into the vat.

Reflect on what others complain about: they notice the plundering of others’ properties yet overlook the abundance afforded to the poor. In ancient times, while there might not have been thieves, there were also few generous givers.

What significance does the fifth Sabbath hold? Let us explore the initial works of God to discern its mystery. The Sabbath, being the seventh day (Gen. 2:2), signifies our ultimate rest from labor. The first Sabbath indicates the Lord's Day, and thereafter, the sequence of Sabbaths follows. Observe to whom this psalm is directed; it appears to speak to the baptized. On the fifth day, God created animals from the waters, signified by His command for the water to produce living souls (Gen. 1:20). Therefore, look upon yourselves, as you are those for whom water has birthed living souls.

Many do not live in a manner worthy of their baptism. Countless baptized individuals prioritize entertainment over the sacred space of this basilica. Many either engage in worldly pursuits or lament their lack of recognition. This psalm, ‘For the press on the fifth day of the Sabbath,’ is sung to Asaph—a name shared with others like Iditun and Korey, which points to a veiled truth. Asaph, derived from Latin, translates to assembly. Hence, this psalm—sung in times of oppression on the fifth Sabbath—calls forth the baptized assembly of the Lord.

Having understood the title's significance, let us examine the essence of the text itself. As we delve into the psalm, may we rejoice, inquire, aspire, and remain vigilant. Within this inner sanctum lies all we seek, ready to be revealed as we engage with the text through God’s guidance.

If the fast itself did not signify victory—one that our enemies fear—Amalek would not have faced defeat. Hence, it follows that because there are three feasts—Passover, Pentecost, and Tabernacles—there are also three psalms entitled “about tochilas”: the eighth, the eightieth, and the eighty-third. This is why these specific psalms in the Psalter bear the title “about tochilas.”

Let’s contemplate the significance of the term “tochilas.” It is associated with places of harvest, particularly vineyards. The Lord and Saviour states, “The cleaver I pressed alone, and of the nations there was no man with Me” (Isaiah 63:3). Thus, He brought the vine from Egypt and cultivated it (see Psalm 79:9). Through the prophet Jeremiah, He declares, “I have planted thee, a faithful vine of choice; how is it that thou hast turned to bitterness with Me, a strange vine?” (Jeremiah 2:21). After the flood, Noah drank wine and became intoxicated. Solomon enigmatically expresses, “Drink, friends, and be drunk” (Songs 5:1). Additionally, we learn how Joseph, a holy figure and a prototype of our Saviour, was sold by his brothers yet came to reign in Egypt. Similarly, our Lord was betrayed by the Jews and ruled in this present age of Egypt. This Joseph, the holy man who triumphed over cruelty through humility, was sold into Egypt, where he tended his brothers who betrayed him. Joseph invited his brothers to a feast. Yet, take note: “And he became intoxicated at noon” (see Genesis 43:34). Can we interpret this literally, that a holy man became drunk? Noah drank, and indeed became intoxicated; Joseph, too, was affected in a similar manner. This evokes contemplation regarding the deeper mystery.

Let us first explore what this signifies mystically, then seek to clarify its meaning. After the world’s deluge, Noah drank and became drunk within his home. His feet were uncovered, revealing his shame. His elder brother mocked him, while the younger brother covered him. This scenario alludes to the Saviour, who bore the sufferings of the cross. “Father, if it be possible, let this cup pass me by” (Matthew 26:39). He endured and became exposed, symbolizing the dishonor of the cross. The elder brother, representing the Jewish nation, mocked, while the younger brother, symbolizing the Gentiles, covered His shame. Thus, “cursed is Canaan; he shall be his brother's slave” (Gen. 9:25) remains relevant to this day. We, the younger nation, exercise authority over the older nation of Judah. Just as God experienced suffering, so do the saints, fueled by faith, become intoxicated with the Holy Spirit. Those who merely sought wealth yesterday abandon it today. Do you not appear foolish to those who lack understanding? Even concerning the apostles, when the Holy Spirit descended upon them and they spoke in various tongues, others claimed they were drunk on wine (Acts 2:13). Much can be said regarding the mystery of wine and intoxication.

In conclusion, the eighth psalm, the eightieth psalm, and the eighty-third psalm echo the theme of “sharpeners.” Only psalms numbered this way have “tochilas” in their titles. The number eight signifies the day of resurrection, while eighty is ten times eight. Thus, it becomes evident that the focus of these sharpeners is on the resurrection—the eighth and the eightieth. Some might question, “How, then, does the eighty-third bear the title ‘sharpeners’?” These tochilas reflect the mystery of the Trinity, denoted by three leaders of the choir. The eighth psalm is attributed to David, the eightieth to Asaph, and the eighty-third to the sons of Korah. The eighth, being of David, whose name translates to “strong in hand,” represents our initial victory, which was preceded by conflict. Therefore, it is noted, “the strong arm of David.” In the second psalm, the eightieth, it is Asaph, with his name translating to “assembly.” In the eighth, we achieve victory; in the eightieth, we unite with God. However, in the eighty-third psalm, the focus shifts to the sons of Korah. “Korah” translates to “baldness.” The children mockingly addressed Elisha, saying, “Go, baldhead, go” (4 Kings 2:23) as he passed through a desolate area, reminding us of how he was ridiculed at Bethel by forty-two youths. These sharpeners symbolize the call to action of which the Saviour refers: “Make friends for yourselves by unrighteous riches, that ye may be received into everlasting habitations” (see Luke 16:9).

This eighth Psalm signifies the eightieth numbering due to it representing eight tens; thus, it is perceived as an octave of tens, symbolizing the age to come, when there will be a celebration marking the gathering of our harvests and of the true tabernacles—the manifestation and resurrection of bodies, the heralding of which will be marked by the trumpets announcing the arrival of the Judge from heaven. Theodoret observes that this psalm predicts the proclamation to the Jews alongside the calling of the Gentiles. Athanasius remarks that this psalm is an invitation to the nations to embrace faith in the Lord and encourages them to remain steadfast in Him.

The trumpet's sound is commonly depicted in Holy Scriptures as a manifestation of God's divine presence in judgment (Ex. 16:16,19; Hos. 5:8, 8:1; Joel 2:1; cf. 1 Cor. 15:52, 1 Thess. 4:15).

On the tenth day of the seventh month, the Israelites celebrated a day of purification, during which the sins accumulated over the year were atoned for through a significant sacrifice. The blood from this sacrifice was offered on the mercy seat of the Ark of the Covenant, symbolizing the people's repentance. To remind the people of the Righteous Judge—who proclaimed His law amid the trumpet sounds at Sinai and demands account for its transgressions—trumpets were sounded ten days prior, on the first day of the seventh month. This new moon coinciding with the Jewish civil year served as a divine call to judgment. The voice of God, the Almighty Judge, resonated among the people, aiming to awaken them from their spiritual slumber, compelling them to reflect on their sin-laden hearts in light of the law. It also reminded them of God's numerous blessings throughout the year, from the exodus from Egypt to the present moment, juxtaposed against their ingratitude and betrayal of His covenant.

The trumpet's sound was meant to evoke remembrance of the law given at Sinai and to stir awareness of the people's disobedience. Thus, the name of the feast—Yom Teruah—literally means "the day of the sounding" (Lev. 23:24), linking it with God's mercies and Israel's failure to honor them. With this understanding of the trumpet's significance and the Sabbath new moon associated with it, we can comprehend the essence of our 80th psalm, which is deeply rooted in Jewish tradition for the New Year.